《克里希那穆提：省察自我》10：论权威-4
翻译一稿，敬请挑刺儿。如有高见，敬请写在底部评论区。谢。
ON PAPER WE CAN DRAW a blueprint for a brilliant utopia, a brave new world; but the sacrifice of the present to an unknown future will certainly never solve any of our problems. There are so many elements intervening between now and the future, that no one can know what the future will be. What we can and must do if we are in earnest, is to tackle our problems now, and not postpone them to the future. Eternity is not in the future; eternity is now. Our problems exist in the present, and it is only in the present that they can be solved.
我们能在纸上描绘辉煌的乌托邦、华丽的新世界，但为了未知的未来而牺牲当下，却根本解决不了任何问题。在当下与未来之间，有如此众多的因素相互纠缠，所以没人能预知未来。如果我们内心真诚，那么我们能做而且必须做的，是解决当下的问题，而不是把当下问题拖到未来。永恒不在未来，永恒就在当下。我们的问题存在于当下，唯在当下方能解决。
Those of us who are serious must regenerate ourselves; but there can be regeneration only when we break away from those values which we have created through our self-protective and aggressive desires. Self-knowledge is the beginning of freedom, and it is only when we know ourselves that we can bring about order and peace.
真诚求索的人，须有心灵的自新；但唯有打破既有价值观——那些因自我保护、挑战寻衅而构建起来的价值体系，才能有心灵的自新。自我认知是心灵自由的第一步，我们只有认知了自己，才能为生活带来秩序与和平。
Now, some may ask, "What can a single individual do that will affect history? Can he accomplish anything at all by the way he lives?" Certainly he can. You and I are obviously not going to stop the immediate wars, or create an instantaneous understanding between nations; but at least we can bring about, in the world of our everyday relationships, a fundamental change which will have its own effect.
Individual enlightenment does affect large groups of people, but only if one is not eager for results. If one thinks in terms of gain and effect, right transformation of oneself is not possible.
那么，可能有人会问：“区区个人，能做点什么，以日常方式成就点什么，来影响历史吗？”当然能。你我显然无力阻止当前的战争，或为国家之间迅速达成谅解，但至少我们能在日常关系的世界中产生根本性的改变，从而产生影响力。
个人的觉悟会对群体产生影响，但前提是你不渴求结果。如果你得失心重，总追逐结果，就不能产生真正的转化。
Human problems are not simple, they are very complex. To understand them requires patience and insight, and it is the highest importance that we as individuals understand and resolve them for ourselves. They are not to be understood through easy formulas or slogans; nor can they be solved at their own level by specialists working along a particular line, which only leads to further confusion and misery. Our many problems can be understood and resolved only when we are aware of ourselves as a total process, that is, when we understand our whole psychological make-up; and no religious or political leader can give us the key to that understanding.
人类的问题并不简单，而是错综复杂。要理解人类的问题，需要耐心与洞见。最为重要的是，我们应当各自领悟问题，自行化解问题。通过简单的公式或口号，问题是得不到领会的；专家们若囿于问题本身的层面，沿着特定路线去努力，也解决不了问题，那只会导致进一步的困惑与苦难。我们只有在整体上觉知自我，亦即觉悟整体的心理构造，才能领会并化解诸多的问题；任何宗教或政治领袖都不能将觉悟的钥匙交给我们。
To understand ourselves, we must be aware of our relationship, not only with people, but also with property, with ideas, and with nature. If we are to bring about a true revolution in human relationship, which is the basis of all society, there must be a fundamental change in our own values and outlook; but we avoid the necessary and fundamental transformation of ourselves and try to bring about political revolutions in the world, which always leads to bloodshed and disaster.
为了领悟自我，我们必须觉知关系，不限于与人的关系，而且还包括与财产、理念和自然的关系。关系，是社会的根基；要为关系带来真正革命，我们必须从根本上改变价值观、人生观。但我们总是逃避必需的根本转变，而总是努力于外在世界的政治变革，进而引发流血与灾难。
Relationship based on sensation can never be a means of release from the self; yet most of our relationships are based on sensation, they are the outcome of our desire for personal advantage, for comfort, for psychological security. Though they may offer us a momentary escape from the self, such relationships only give strength to the self, with its enclosing and binding activities. Relationship is a mirror in which the self and all its activities can be seen; and it is only when the ways of the self are understood in the reactions of relationship that there is creative release from the self.
如果关系建立在感觉之上，那么这种关系绝非解脱自我的手段。但我们绝大部分的关系就是建立在感觉之上，是追逐个人优越感、舒适感、心理安全感的产物。虽然这些追逐能让我们短暂地逃避自我，但这种关系只能强化自我，强化自我的封闭与束缚。关系是一面明镜，可以观照自我及其一切活动。唯有观照自心在关系中的反应，领悟自我的运转方式，我们才能从自我中解脱，焕发创造力。
Ignorance is lack of knowledge of the ways of the self, and this ignorance cannot be dissipated by superficial activities and reforms; it can be dissipated only by one's constant awareness of the movements and responses of the self in all its relationships.
What we must realize is that we are not only conditioned by environment, but that we are the environment—we are not something apart from it. Our thoughts and responses are conditioned by the values which society, of which we are apart, has imposed upon us.
无明，就是缺乏对自我的认知之明；无明，不能经由肤浅的活动与改革所驱散；唯有在所有关系中，持之以恒地觉知自我的心动与反应，才能驱散无明。
我们必须认清，我们不仅受制于环境，而且我们本身就是环境——我们与环境一体不分。我们就是社会的一部分，社会把各种价值观强加给我们，所以我们的思想与反应必然受价值观的约束。
We never see that we are the total environment because there are several entities in us, all revolving around the 'me', the self. The self is made up of these entities, which are merely desires in various forms. From this conglomeration of desires arises the central figure, the thinker, the will of the ‘me' and the ‘mine', and a division is thus established between the self and the not-self, between the ‘me' and the environment or society. This separation is the beginning of conflict, inward and outward.
一切外境，都已潜伏于我们内心；我们却从未看清这一点，因为我们内心具有多个人格，都围绕着“我”、自我而运转。自我就是由这些人格构成的，而所谓人格，只不过是你的欲望，表现为各种形式。各种欲望混杂到一起，形成了一个核心人格、你的思维心、“自我”意志，从而产生了“我”与“非我”的分别，“我”与环境或曰社会的分别。这种分别心是内在与外在冲突之始。
Awareness of this whole process, both the conscious and the hidden, is meditation; and through this meditation the self, with its desires and conflicts, is transcended. Self-knowledge is necessary if one is to be free of the influences and values that give shelter to the self; and in this freedom alone is there creation, truth, God, or what you will.
Opinion and tradition mold our thoughts and feelings from the tenderest age. The immediate influences and impressions produce an effect which is powerful and lasting, and which shapes the whole course of our conscious and unconscious life. Conformity begins in childhood through education and the impact of society.
在意识和潜意识层面上觉知上述全部过程，这就是静心（meditation）；通过静心，我们能超越自我，超越欲望与冲突。外在影响力与价值观为“自我”提供了庇护的羽翼，要从中获得解脱，自我认知是必需的。唯在这解脱中，才有创造、真理、上帝……随你怎么叫。
从幼年时代起，公众意见与传统就塑造着我们的思想与感受，其直接影响与烙印产生着强大而持久的作用力，并塑造着我们全部的意识与潜意识生活。通过教育以及社会影响力，我们从孩童起便开始恪守定规。
The desire to imitate is a very strong factor in our life, not only at the superficial levels, but also profoundly. We have hardly any independent thoughts and feelings. When they do occur, they are mere reactions and are therefore not free from the established pattern; for there is no freedom in reaction. Philosophy and religion lay down certain methods whereby we can come to the realization of truth or God; yet merely to follow a method is to remain thoughtless and unintegrated, however beneficial the method may seem to be in our daily social life.
The urge to conform, which is the desire for security, breeds fear and brings to the fore the political and religious authorities, the leaders and heroes who encourage subservience and by whom we are subtly or grossly dominated; but not to conform is only a reaction against authority and in no way helps us to become integrated human beings. Reaction is endless, it only leads to further reaction.
模仿欲是生活中非常强大的要素，不仅在生活的浅层，而且在深层也如此。我们几乎没有任何独立的思想与感受。当产生了思想感受，那只是反应，因而并未摆脱既定的模式，因为在反应中，心灵没有任何自由。哲学与宗教构建了某些法门，借此我们最终觉悟真理或曰神性。在日常社会生活中，那些法门对我们无论多么有益，如果我们仅仅遵循某种法门，依然是缺乏思想的，是不圆融的。
Conformity, with its undercurrent of fear, is a hindrance; but mere Intellectual recognition of this fact will not resolve the hindrance. It is only when we are aware of hindrances with our whole being that we can be free of them without creating further and deeper blockages.
When we are inwardly dependent, then tradition has a great hold on us; and a mind that thinks along traditional lines cannot discover that which is new. By conforming we become mediocre imitators, cogs in a cruel social machine. It is what we think that matters, not what others want us to think. When we conform to tradition, we soon become mere copies of what we should be.
墨守成规，其底层是恐惧的潜流涌动，这些都是觉悟的障碍；但仅在理智层面上认识到这一点，并不能化解障碍。唯有对这些障碍以及我们生命的全部产生了觉知，我们才能摆脱障碍，且不会进一步制造更深层的障碍。
当我们存在依赖心，则传统对我们就有着强大的控制力。如果思维总因循传统路线，就不能发现新事物。因为墨守成规，我们成了平庸的模仿者，成了残酷的社会机器里的轮齿。要紧的是我们自己的思维，而不是别人希望我们如何思维。当我们恪守传统，就会因循别人的期待，很快变成纯粹的复制品。
This imitation of what we should be breeds fear, and fear kills creative thinking. Fear dulls the mind and heart so that we are not alert to the whole significance of life; we become insensitive to our own sorrows, to the movement of the birds, to the smiles and miseries of others.
Conscious and unconscious fear has many different causes, and it needs alert watchfulness to be rid of them all. Fear cannot be eliminated through discipline, sublimation, or through any other act of will: its causes have to be searched out and understood. This needs patience and an awareness in which there is no judgment of any kind.
按照外界的期待而模仿，会滋生恐惧，而恐惧会扼杀创造性思维。恐惧令大脑和心灵变得迟钝，对生活的整体意义不再敏锐。当面对自己的痛苦，面对小鸟的飞动，面对别人的微笑与不幸，我们变得麻木不仁。
意识和无意识恐惧有诸多原因，需要敏锐的观察力，方能予以排除。通过克制，通过升华，或其他任何意志力行为，均不能消除恐惧。我们必须找到恐惧的根源，并理解透彻，这需要耐心和觉知力，不能参杂任何评判。
It is comparatively easy to understand and dissolve our conscious fears. But unconscious fears are not even discovered by most of us, for we do not allow them to come to the surface; and when on rare occasions they do come to the surface, we hasten to cover them up, to escape from them. Hidden fears often make their presence known through dreams and other forms of intimation, and they cause greater deterioration and conflict than do the superficial fears.
Our lives are not just on the surface, their greater part is concealed from casual observation. If we would have our obscure fears come into the open and dissolve, the conscious mind must be somewhat still, not everlastingly occupied; then, as these fears come to the surface, they must be observed without hindrance, for any form of condemnation or justification only strengthens fear. To be free from all fear, we must be awake to its darkening influence, and only constant watchfulness can reveal its many causes.
理解并化解意识层的恐惧，还相对容易。而潜意识层的恐惧，我们多数人甚至无从发现，因为我们不允许它们浮出表面。偶尔浮现出来，我们赶紧掩盖、逃避。潜伏的恐惧经常通过梦或其他暗示来昭显其存在，相比浅层恐惧，深层恐惧会导致更大的恶果与冲突。
我们的生活不只浮在表面，更大的部分深深隐藏，往往逃过不经意的观察。如果我们想让深藏的恐惧浮现出来，予以化解，那么我们必须让意识平静下来，而不是永远处于塞满状态；然后，当恐惧浮出表面时，我们必须觉察，不加任何阻碍，因为对恐惧进行任何的谴责或辩白，只能强化恐惧。要想摆脱一切恐惧，我们必须清醒地看见其隐秘的影响力，只有持之以恒地观察，才能揭示恐惧的诸多起源。
One of the results of fear is the acceptance of authority in human affairs. Authority is created by our desire to be right, to be secure, to be comfortable, to have no conscious conflicts or disturbances; but nothing which results from fear can help us to understand our problems, even though fear may take the form of respect and submission to the so-called wise. The wise wield no authority, and those in authority are not wise. Fear in whatever form prevents the understanding of ourselves and of our relationship to all things.
The following of authority is the denial of intelligence. To accept authority is to submit to domination, to subjugate oneself to an individual, to a group, or to an ideology, whether religious or political; and this subjugation of oneself to authority is the denial, not only of intelligence, but also of individual freedom. Compliance with a creed or a system of ideas is a self-protective reaction. The acceptance of authority may help us temporarily to cover up our difficulties and problems; but to avoid a problem is only to intensify it, and in the process, self-knowledge and freedom are abandoned.
恐惧的后果之一是在人际事务中接纳权威。人们想总保持正确、安全、舒适，保持意识层没有冲突或苦恼，这种欲望就会构建出权威。但恐惧的任何产物均不能帮助我们理解问题，即便我们的恐惧表现为对所谓智者的尊敬与顺服。智者无权威，权威非智者。任何形式的恐惧，都阻碍着我们理解自我，理解与万物的关系。
追随权威，就是抗拒智慧。接纳权威，就是屈服于外在操控，让自己顺从于某位个人、群体或某种理念，无论是宗教的或政治的。这种对权威的屈从，不仅是对智慧的抗拒，而且是对个人自由的桎梏。遵从某种信条或理念体系是一种自我保护的反应。接纳权威，可能暂时帮我们掩盖了苦难与问题，但逃避问题只是加剧问题，在此过程中，我们的自知与自由被抛弃了。
How can there be compromise between freedom and the acceptance of authority? If there is compromise, then those who say they are seeking self-knowledge and freedom are not earnest in their endeavor. We seem to think that freedom is an ultimate end, a goal, and that in order to become free we must first submit ourselves to various forms of suppression and intimidation. We hope to achieve freedom through conformity; but are not the means as important as the end? Do not the means shape the end?
To have peace, one must employ peaceful means; for if the means are violent, how can the end be peaceful? If the end is freedom, the beginning must be free, for the end and the beginning are one. There can be self-knowledge and intelligence only when there is freedom at the very outset; and freedom is denied by the acceptance of authority.
在自由与接纳权威之间，如何能够达成折衷？如果存在这种折衷，那么那些自称追寻自知与自由的人所付出的努力是不真诚的。我们似乎认为，自由是一个终极目标，为了获得自由，我们必须首先屈从于各种压制与威吓之下。我们期待通过恪守定规而获得自由，但手段难道不是与目的同样重要吗？难道不是手段塑造了目的吗？
为了拥有和平，我们必须运用和平手段，因为如果手段是暴力的，又如何能取得和平结果呢？如果我们的目标是自由，则出发时就必须是自由的，因为结果与开始是同一的。唯有发轫之初就拥有自由，我们才能拥有自知与智慧。一旦我们接纳了权威，自由就被桎梏了。
We worship authority in various forms: knowledge, success, power, and so on. We exert authority on the young, and at the same time we are afraid of superior authority. When man himself has no inward vision, outward power and position assume vast importance, and then the individual is more and more subject to authority and compulsion, he becomes the instrument of others. We can see this process going on around us: in moments of crisis, the democratic nations act like the totalitarian, forgetting their democracy and forcing man to conform.
If we can understand the compulsion behind our desire to dominate or to be dominated, then perhaps we can be free from the crippling effects of authority. We crave to be certain, to be right, to be successful, to know; and this desire for certainty, for permanence, builds up within ourselves the authority of personal experience, while outwardly it creates the authority of society, of the family, of religion, and so on. But merely to ignore authority, to shake off its outward symbols, is of very little significance.
我们崇拜各种形式的权威：知识、成功、权力，等等。我们对年青人施展权威，同时又恐惧更高的权威，当一个人缺乏内在洞察力，则外在权力与地位对他就变得极其重要，然后他就会益发屈服于权威与强制，从而变成他人的工具。我们可以看到，这种状况在我们周围时时发生着：在危机关头，民主国家的行为如同集权者，忘记了民主而强迫百姓当顺民。
如果我们能理解支配欲与被支配欲背后的强迫性冲动，或许我们就能从权威的摧残效应中获得解脱。我们渴望确定、正确、成功、多知，这种对确定感、持久感的渴望，在我们内心构建起个人经验的权威，并于外在建立起社会、家庭、宗教等各种权威。但仅仅无视权威，摆脱外在权威符号，意义甚微。
To break away from one tradition and conform to another, to leave this leader and follow that, is but a superficial gesture. If we are to be aware of the whole process of authority, if we are to see the inwardness of it, if we are to understand and transcend the desire for certainty, then we must have extensive awareness and insight; we must be free, not at the end, but at the beginning.
The craving for certainty, for security, is one of the major activities of the self, and it is this compelling urge that has to be constantly watched, and not merely twisted or forced in another direction, or made to conform to a desired pattern. The self, the ‘me' and the ‘mine', is very strong in most of us; sleeping or waking, it is ever alert, always strengthening itself. But when there is an awareness of the self and a realization that all its activities, however subtle, must inevitably lead to conflict and pain, then the craving for certainty, for self-continuance, comes to an end.
One has to be constantly watchful for the self to reveal its ways and tricks; but when we begin to understand them, and to understand the implications of authority and all that is involved in our acceptance and denial of it, then we are already disentangling ourselves from authority.
（Education and the Significance of Life, chapter 3, "Intellect, Authority, and Intelligence."）
摆脱某种传统转而恪守另一个，告别这个领袖转而追随另一个，这不过是一种表面姿态。如果我们能觉悟权威感的整体过程，如果我们能看清权威感的内核，如果我们能理解并超越对确定感的渴求，那么我们必定将拥有更广阔的觉知与洞见，我们必是自由的，不仅是终极的自由，而是发轫之初的自由。
渴望确定感与安全感，是“自我”的主要活动；这种强迫性冲动，需要我们时时观察，而不是扭曲或压制这股冲动朝另一个方向发展，或者强制它恪守某种预期模式。多数人的自我、我、我执是非常强烈的，无论睡梦或清醒，它一直处于警觉中，不断地强化自身。但当我们对“自我”产生了觉知，对“自我”的一切活动产生了觉悟，也不论何其细微，则必然引发冲突与痛苦，进而对确定感、自我延续感的渴望，便寿终正寝了。
你必须时刻觉察，看清“自我”不断展现出它的运转方式与花招儿。当我们开始理解“自我”，理解了权威的意义，以及我们接纳或排斥权威过程中所有的相关事物，那么我们就已经从权威的羁绊中脱身了。
（选自《教育与生活的意义》第三章《理智、权威与智慧》）
